deny, truths, which appear to stand upon the best foundation. When in the fame manner we proceed from contemplating the works of nature, to confider the conduct of the Deity, in exhibiting to the world a revelation of his will; ineftimable as the benefit may appear to be, the objections raised against it are plaufible enough to reprefent as fufpicious, circumstances which were originally regarded as beneficial. The principal difficulties which occur in this examimation, arife from the time at which the doctrines of revealed religion were promulgated to mankind, and from its want of univerfality in all ages. These at leaft are the points which are most particularly connected with the prefent fobject. After all, however, the most formidable bjections to the belief of a Providence, are drawn from an estimate of its conduct with regard to human life. The unequal diftribution of reward and punishment which takes place in this world, the depreflion of virtue and the triumph of fuc cefful villany, are fuch objects as recur fing frequently to every reflecting mind, give occafion to complaints fo apparently well founded, as it is no eafy matter to obviate effectually. We are the more tenacious of our opinions on this fubject, the experience of almost every individoal fuggefts particular inftances of this unequal diftribution, in which either bimfelf or his neighbour is immediately and deeply interested. The general obervation, that this inequality will be fulcompenfated in fome future state of ex ftence, whatever effect it may produce apon a fenfible and confiderate mind, yet farely can never produce perfect refignation in a man who confiders prefent hapinefs, or prefent affliction, as the great elt good, or the most infupportable evil. We may tell fuch perfons, that their fentiments are unjust, and that their complaint is irrational: but unless they are made to fee that fome immediate benefit may refult from their calamity; unless from proofs fupported by the teftimony of experience with regard to others, the mind is convinced of the fuperintendency of Providence; unless in fome of thele cafes, we are apt to take up the complaint of the poet, But when the mind survey'd The human feene involv'd in deep'ning fhade; Saw wrapt in eafe, with long enjoyment bleft, The bad rejoicing, and the good deprefs'd; Then died Religion. The circumstance likewife which difcovered his mistake, has, in this view of the subject, the force of a convincing ar gument: Abftulit hunc tandem Rufini pæna tumultum, From the fuppofition that these three topics comprehend the fubject, the author was induced to treat then feparately, and has therefore afligned a diftinct book to each of them.In the first, the objections to the belief of a Providence ariling from the natural evil which takes place in the world, are stated and obviated, at leaft in fome measure, from the necefity there is for its exiftence in the prefent ftate of things, and from the beneficial confequences of which it is obviously pro ductive. The unreafonableness of withing, that this world was a paradife, or that man had been created with higher powers than he poffeffeth, is particularly displayed; and the analogical argument from the Scale of being, as far as we can. obferve it, to the probable gradation which fubfifts in fuperior ranks, is illustrated with fome care, and carried to as great length as the author': fphere of investigation could enable him to proceed. The fubject of the fecond book is fuch, as the reader will perhaps think at first view not fufceptible of the beauties of defcription. As it forms, however, a great and interesting part of the work, it, was neceffary to confider it as particular ly as pollible; and this the author hath attempted to do in fuch a manner, as that the reader may receive fome enter tainment amid the process of regular argumentation. As the nature of the theme, made it impoffible to continue the series, of allegories in this book, which had been begun in the preceding one, it was necellary to have recourfe to history for facts, inftead of fictitious circumstances and thefe which are culled out, were caft into their prefent order, that their combination may imprefs upon the mind the, principal truth which it was propofed to illuftrate. If the reader requires a more particular detail, he may confult the note at the beginning of the book. It is proper only to obferve further in this place, that that as the first scene was fo barren of incidents, the author has ventured to introduce in it the only allegorical perfonage, who is permitted to act a confiderable part. The perfonification of the Genius of the Nile in the fucceeding fcene, and that of Reafon in the end of the book, are intended, as the reader of taste will immediately obferve, to enliven the description where it was judged expe. dient, and to render that part of the work in fome measure entertaining, where the feparate arguments are fummed up, and where the conclufion refulting from them is impartially stated. The conduct of Providence with regard to human life, upon which it was intended to throw fome light in the last part of the poem, affords fuch numerous and diverfified fubjects of fpeculation, that what-, ever reason the reader who is diffatisfied with the arguments, may have to impeach, on that account, the judgment of the writer; yet the defect of entertain ment may be justly afcribed to sterility of imagination. In canvafling a perplexed and intricate fubject, we are not to expect proofs which carry along with them im mediate and irrefiftible conviction. This in every cafe is extremely difficult, and in the prefent inftances wholly impoffible. The compleat vindication of the ways of God to man, we must leave to that day in which the fecrets of the heart will be laid open, and the Deity's moral government of the world, as it regards the circumstances of individuals, will be justified in the presence of its affembled inhabitants. It is fufficient with our limited and fcanty portion of knowledge, if from confidering things as they are at prefent, we can account for fome of the difpenfations of Providence, in fuch a manner as may convince us, that the marks of defign which reflection fuggefts to us, point to fome being of fuperior wisdom, who is employed to regulate the revolution of e vents. When this truth is once thoroughly established, the doctrine of future retribution follows as a confequence.Thus much the author thought it neceffary to obferve, with regard to the fentiment in this branch of the fubject. The allegorical part is fuited to illuftrate it, in that manner which he judged to be moft appofite and agreeable." [After giving feveral extracts, the Reviewers add,] The rest of the first book is taken up with difcuffing the utility of mountains, volcanos, &c. and defcribing the origin of rivers.-In all which the Yet not o'er Nature spread the general traits Profufe of bounty. Though the juicy grape Of Heav'n! (with joy exclaim'd th' inrap Britannia hail! O! from the world disjoin'd, dous fhock, of man, Juft vibrates on thy bofom; as the voice And murmurs in the air. Thy fields rejoice how the rears Her horn aloft, and liberal o'er the field voice Of Mufic warbles from the bough! The hind his mind. The subject of the second book is the wisdom of the difpenfations of providence with regard to revealed religion. We must own, that after the most careful perufal of this book, as well as of the first, it is our opinion, that the author has diftinguished himself most fuccessfully in his poetical capacity. In vindicating the juftice and the wisdom of Providence in the order of nature, his fubject fubject might, perhaps, have furnished him with more and ftronger arguments, drawn from philofophical obfervations and experiments, than he has made ufe of; and in attempting to remove the objec tion brought against the late and partial publication of revealed religion, we are apprehenfive that the arguments he establithes, will be thought very exceptionable, and that it will not be deemed altogether consistent with the fupreme wisdom and goodness, to have fuffered whole ages to languish under the gloom of obfcurity, merely that fucceeding ages might be convinced of man's natural incapacity to difcover, or attain to revealed truths. It is, and, indeed, has long been the opinion of many judicious perfons, that, after all the labours of religious controverfalifts, the reason why the publication of the most perfect religion was fo long delayed, will still remain amongst the fe eret counfels of Providence. We remember, however, to have read an ingeious difcourfe, written by Dr Robertfon, and preached before the fynod of Scotland, in which the propriety of the time when the Chriftian religion was revealed, is largely and forcibly difcuffed. This difcourfe, and alfo Dr Macknight's Truth of the Gospel-history, we recommend to fuch of our readers as are inclined to inquire farther into the fubject. But though our ingenious author has given us no material fatisfaction with regard to this part of his fubject, he has afforded us abundant entertainment by the fplendor of his fcenery, the richness of his expreffion, and the various invention of his allegory.-Not fuch allegory as Spencer meditated, of Paynim fierce, or red-crefs Knight; but natural exhibitions of the beauties of the univerfe, the elegant effects of art and genius, and the touching fimplicity of native innocence. The fubject of the third, and laft, book, is the difpenfations of Providence with regard to human life. As this book was the most difficult to the author, fo it will likewife be most entertaining to the generality of reader: it is, however, by no means deftitute of thofe fine effects of imagination which most agreeably characterife all Mr Ogilvie's poetical writings. [After giving large extracts from the fecond and third, as well as from the first The fermon here meant is probably that preached before the fociety for propaga Chriftian knowledge, Jan. 6. 1755.1 VOL. XXVI. book, the Reviewers conclude thus.]In confequence of that exalted style of imagery, and that abstractedness of fentiment, which characterife this poem, we apprehend that its readers will confift chietly of the distinguished few, who are capable of tasting these fine efforts of art: for, though works of imagination bid the faireft for being popular, those that fucceed the best, generally addrefs more to the paffions than to the intellectual powers; and the reason is obvious, fince they who are capable of feeling, are many more in number, than those who are able to think. If we have any objections to Mr Ogilvie's execution in this poem, they are these; that we think his imagery, in fome places, too diffuse, and that his compound epithets are fometimes planted too near each other. By fhunning the track of common expreflion, he has, though rarely, become obfcure; and in the purfuit of metaphor, he has fometimes loft fight of fimplicity. The minuter faults that we have obferved, we think it not worth while to enumerate, nor to object against the proportion of a nail, when the whole figure is fo nobly executed. M. Mr Ogilvie's poem on Providence will give our readers, at least thofe amongst them who have any tafte for things ferious and useful, great pleasure, as it abounds in noble and religious fentiments, clothed in moft elegant language, and adorned with the moft ftriking graces of poetical compofition. C. [The rest of the London books are deferred.] EDINBURGH. Termini Botanici, quos Præfide D. D. Car. Linnæo propofuit Joannes Elmgren, Smolandus; differtatio ex vol. 6. Amon Acad. defumpta. 8 d. ftitched. Drummond. The caufes of oppofition to the gospel, and the moral tendency of its doctrines to remove them, confidered. A fermon, before the focicty for propagating Chriftian knowledge, Jan. 2. 1764. By Andrew Mitchell, A. M. minifter at Muirkirk 6 d. Sands. Minifters of the gospel cautioned against giving offence. A fermon, preached before the fynod of Lothian and Tweeddale, Nov. minigers of Edinburgh. 6d. Miller. 8. 1763. By John Erskine, M. A. one of the The revival of religion. A fermon, preached in the high church of Glasgow, April 1o. 1764, before the fynod of Glafgow and Air. By James Stodart, M. A. minister of Kirkin tilloch. Miller. From Shenftone's Works. A PASTORAL BALLAD. Written in 1743. Arbufta humilefque myrica. Virg. I. ABSENCE. YE fhepherds fo chearful and gay, Whofe flocks never carelessly roam; Should Corydon's happen to stray, Oh! call the poor wanderers home. Allow me to muse and to figh, Nor talk of the change that ye find; None once was fo watchful as I : - I have left my dear Phillis behind, Now I know what it is, to have strove With the torture of doubt and defire; What it is, to admire and to love, And to leave her we love and admire. Ah lead forth my flock in the morn, And the damps of each ev'ning repel; Alas! I am faint and forlorn; - I have bade my dear Phillis farewel. Since Phillis vouchfaf'd me a look, I never once dreamt of my vine; May I lose both my pipe and my crook, If I knew of a kid that was mine. I priz'd every hour that went by, Beyond all that had pleas'd me before; But now they are past, and I figh; And I grieve that I priz'd them no more. But why do I languish in vain ? Why wander thus penfively here? Oh! why did I come from the plain, Where I fed on the fmiles of my dear? They tell me, my favourite maid, The pride of that valley, is flown; Alas! where with her I have stray'd, I could wander with pleasure, alone, When forc'd the fair nymph to forego, What anguish I felt at my heart! Yet I thought- but it might not be fo→ 'Twas with pain that the faw me depart. She gaz'd, as I flowly withdrew; My path I could hardly difcern; I thought that the bade me return, Is happy, nor heard to repine. My banks they are furnish'd with bees, And my hills are white over with sheep. Such health do my fountains bestow; My fountains all border'd with mofs, Where the hare-bells and violets grow, Not a pine in my grove is there feen, But a fweet-briar entwines it around. But it glitters with fishes of gold. One would think the might like to retire But I hafted and planted it there. To prune the wild branches away. From the plains, from the woodlands and What strains of wild melody flow! (groves, How the nightingales warble their loves From thickets of rofes that blow! And when her bright form shall appear, Each bird fhall harmoniously join In a concert fo foft and fo clear, As she may not be fond to refign. I have found out a gift for my fair; I have found where the wood-pigeons But let me that plunder forbear; (breed She will fay 'twas a barbarous deed. For he ne'er could be true, fhe averr'd, Who could rob a poor bird of its young: And I lov'd her the more, when I heard Such tenderness fall from her tongue. I have heard her with fweetnefs unfold How that pity was due to a dove : That it ever attended the bold, And the call'd it the fifter of love. Unmov'd, when her Corydon fighs! Soft fcenes of contentment and ease! Where I could have pleasingly stray'd, If aught, in her abfence, could please. But where does my Phillida stray? Ah! where are her grots and her bow'rs? Are the groves and the valleys as gay, And the shepherds as genue as ours? The groves may perhaps be as fair, And the face of the valleys as fine; III, SOLICITUDE. With With her mien the enamours the brave; With her wit the engages the free; With her modesty pleafes the grave; She is every way pleafing to me. O you that have been of her train, Come and join in my amorous lays; I could lay down my life for the fwain, That will fing but a fong in her praife. When he fings, may the nymphs of the town Come trooping, and liften the while : Nay on him let not Phyllida frown; -But I cannot allow her to smile. For when Paridel tries in the dance Any favour with Phyllis to find, O how, with one trivial glance, Might the rain the peace of my mind! And his crook is be-studded around; Tis his in fimooth tales to unfold, Then the rofe is depriv'd of its bloom; IV. DISAPPOINTMENT. Ye fhepherds, give ear to my lay, She was fair-and my paffion begun ; She fmil'd- and I could not but love; she is faithlefs and I am undone. Perhaps I was void of all thought; It banishes wisdom the while; Ye that witness the woes I endure, What it cannot inftruct you to cure. Beware how ye loiter in vain er Amid nymphs of an higher degree: It is not for me to explain How fair, and how fickle they be..! Alas! from the day that we met, What hope of an end to my woes? When I cannot endure to forget The glance that undid my repofe. Yet time may diminish the pain: The flow'r, and the fhrub, and the tree, Which I rear'd for her pleafure in vain, In time may have comfort for me. The sweets of a dew-fprinkled rofe, The found of a murmuring stream, The peace which from folitude flows, Henceforth fhall be Corydon's theme. As I with my Phyllis had known. I would hide with the beafts of the chace I A SONG. From the fame My fields were fmall, my flocks were few; |